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Perichorismos: Union with God in Redemption
October 13, 2024 Christology Theology Proper
Perichorismos: Union with God in Redemption
In the complex and beautiful landscape of Christian theology, much has been said about the indwelling of God in the believer and the transformation that occurs through the work of the Holy Spirit. While the term perichoresis describes the mutual indwelling of the Father, Son, and Holy Spirit in the Trinity—each person distinct yet sharing the same divine essence—there seems to be a need for a term that captures the unique relationship that develops when God dwells in the believer through the Holy Spirit. For this, I propose the term perichorismos, which describes the communion between the divine and the human without erasing the distinctiveness of each. This communion, granted to us through the redemptive work of Christ, draws us into the divine life while preserving the essential difference between the Creator and the created.
Scripture speaks repeatedly about the extraordinary status of believers in Christ. We are not merely forgiven; we are adopted into God’s family (Romans 8:14-17). This adoption implies more than a legal transfer of status; it speaks to the profound reality that we are now co-heirs with Christ, partakers in His glory and sharers in His life. Through the Holy Spirit, believers become temples of God (1 Corinthians 3:16), and in this indwelling, God’s presence is not merely alongside us but within us, transforming us into the likeness of Christ (Romans 8:29). In this sense, we participate in a divine relationship with the Trinity. Yet, our participation is not the same as that within the Trinity itself. The three persons of the Godhead share the same essence, fully indwelling one another, but the believer is distinct. We do not merge into the Godhead; rather, we are invited into its life and love.
This proposed term, perichorismos, captures this relational dynamic. We are drawn into the life of the Trinity, yet we remain distinct from it. In this relationship, God’s love is poured into our hearts by the Holy Spirit (Romans 5:5), and we are transformed by grace. Union with Christ is the central means through which this indwelling occurs. Paul’s writings, especially in Galatians 2:20, emphasize the believer’s participation in the death and resurrection of Christ. “It is no longer I who live, but Christ who lives in me.” Here, we see that the believer’s identity is so bound up in Christ that we can speak of a kind of death to self and a life that is animated by the presence of Jesus. This union brings the believer into a profound communion with God, but it does not alter the fundamental distinction between the divine and the human.
A common misunderstanding is that such indwelling somehow makes the believer part of the Trinity or the divine essence. This is not so. Perichoresis, the mutual indwelling within the Godhead, remains distinct from perichorismos, where the believer partakes of the divine nature (2 Peter 1:4) but does not become divine. The believer is transformed, yes, but the Creator-creature distinction remains intact. In fact, this is what makes the grace of God so astonishing. God does not erase our individuality or subsume us into His own being; rather, He invites us into His life while allowing us to remain who we are. We become more truly human, more fully alive, through this participation.
In theological history, the process of theosis or divinization has been explored primarily by the Eastern Church. Athanasius famously declared, “God became man so that man might become god.” This is not to say that man becomes divine in essence, but that through the indwelling of the Holy Spirit, humanity is elevated into a participation in the divine life. This process of being made like God in holiness and love is the heart of what I call perichorismos. We are perfected in Christ, made holy by His sacrifice, and brought into a relationship with the Father. Yet, this union never erases our identity as creatures, created and sustained by God.
Perichorismos allows us to express this theological truth with clarity. Through Christ’s blood, we are forgiven and brought into a relationship with the Trinity. We share in the life of God not as gods but as redeemed children. This indwelling transforms us, leading us toward sanctification, but it also preserves the distinction between Creator and creation. In other words, God invites us into the dance of divine love without changing our fundamental nature as human beings.
This dynamic union with God challenges us to live in light of our new identity. As John writes, “Whoever abides in love abides in God, and God abides in him” (1 John 4:16). Perichorismos reminds us that we are called to be holy, to reflect God’s character in our daily lives, and to participate in the work of the Spirit, who is making all things new. It is not a passive state, but a living and active communion that shapes every aspect of our being.
In conclusion, perichorismos offers a way to describe the intimate yet distinct relationship between God and believers. While perichoresis remains the term for the mutual indwelling of the persons of the Trinity, perichorismos speaks to the communion between God and the believer, who, though transformed and made new, remains distinct from the divine essence. This union with God is one of the great mysteries of the Christian faith, one that calls us to live in the love and holiness of the God who dwells within us. As adopted children, we are invited into a relationship that transforms us without ever erasing who we are—beloved creations, made new by the indwelling of God’s Spirit.
Chaplain WHITEHORN
I'm honored to serve as the State Prison Chaplain at Avon Park Correctional Institution. My journey into ministry was deeply shaped by my military experience as a Combat Veteran Sergeant and later as an Officer in the U.S. Army. Alongside my military career, I've pursued a lifelong passion for theology and scholarship, beginning with a Bachelor’s Degree in Biblical Studies from Crichton College. I continued advanced studies at Mid-America Baptist Theological Seminary, earned a Master of Divinity from Liberty University, and I'm currently completing my Ph.D., driven by a desire to understand and faithfully communicate God’s Word.